〈仁說〉是朱子中和新說之後的代表著作，文中說明「仁」為「天地生物之心」、為「愛之理」，是「包四德而貫四端者」。「智藏」則是日本崎門學派所重視之說法，主要是學者山崎闇齋從朱子的〈玉山講義〉與〈答陳器之問玉山講義〉中關於「智德」的義理詮釋裡，識取朱子以「含藏」、「終始」等來說智德之義，加以推闡而形成。本文主要從朱子〈仁說〉中對「仁」的表述，與其《玉山講義》中對於「智」的詮釋，呈顯其賦予「仁」與「智」的本體宇宙論意義，與天人同構、道德與存在相互安立之義；同時指出，從朱子的「智藏」之義，可以解讀出「智以起仁」的意思，此亦顯現智德在朱子思想中具有重要的地位。

The “Benevolence Theory” is a known article which Zhu Xi brought up after his “New Theory On Equilibrium and Harmony”. In that article, Zhu Xi states that “Benevolence” is the initiation of all the creations, is the essence of Love and is the perfect unity of the Chinese four cardinal virtues: (Ren-Yi-Li-Zhi). While the statement of “Hidden Wisdom” is emphasized only by Japan Yamazaki school, this school’s major scholar is Yamazaki Ansai, who digs into Zhu Xi’s books and found that Zhu Xi has given a total different interpretation on “Wisdom”, they are: “Hidden” and “Ending-To-Beginning”. Yamazaki Ansai summarizes all of them and develops a new statement called thinking of “Hidden Wisdom”. This article is focus on investigation of Zhu Xi’s statement of Benevolence in “Benevolence Theory” and compares it with Zhu Xi’s statement of Wisdom in “The Yu-Shan Lecture”. Through this process, we can deduct the meaning of “Benevolence” and “Wisdom” from Ontology Cosmology perspective is just same like ” Moral “ and “Existence” from the oneness of heaven and humanity theory to form the complementarity. At the meanwhile, this article also points out that from Zhu Xi’s “Hidden Wisdom”, we can further tell its intrinsic meaning of “leverage wisdom to enlighten Benevolence”. This further demonstrates the importance of “Wisdom” in Chu Xi’s thinking.